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14-Aug-2019 04:40

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Note first that it is written in the first person ("I", "me", "my").

It is therefore essentially Nebuchadnezzar's autobiographical synopsis of his reign, his ruin and his restoration/revival.

But the king was so overwhelmed by God's dealings with him that, humiliating though it was, he wanted the world to know about it. Daniel God's Man in a Secular Society - well written, practical, recommended) Walvoord - Those who reject chapter 4 of Daniel without exception assume that the account is not inspired of the Holy Spirit, that an experience like Nebuchadnezzar’s is essentially incredible, and that it is a myth rather than an authentic historical record. First, this is his royal proclamation, his personal witness of the saving hand of the Most High God.

Such objections obviously assume that higher criticism is right in declaring Daniel a forgery of the second century B. This conclusion is now subject to question not only because of the fallacious reasoning which supports it, but because it is now challenged by the documentary evidence in the Qumran text of Daniel, which on the basis of the critics’ own criteria would require Daniel to be much older than the second century b.c. Conservative scholarship has united in declaring this chapter a genuine portion of the Word of God, equally inspired with other sections of Daniel. This is Nebuchadnezzar's "Tract" if you will, of how his personal encounter with the one true and living High God.

Notice how the king arrogantly begins in Da 4:4 with a bad case of "perpendicular "I"-itis" (as J Vernon Mc Gee quips), that fatal malady that "infects" all of mankind (Ro -note) and ends with a humble sense of the Most High God!

If (as I believe) Nebuchadnezzar was a new believer in the Most High God, this is the only chapter in Scripture written by a new believer.

In these introductory 3 verses the king begins in essence at the end of his story (which picks back up in Da -37) and then recounts his reminiscence or "flashback" to the events that led to this national proclamation (So he begins with the good and then goes to the bad and ugly - "The Good, the Bad and the Ugly"! First, the literary style of chapter four resembles the style of Nebuchadnezzar’s ancient inscriptions.

Second, the character of the king revealed in this chapter agrees with ancient descriptions of the man.

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Second, notice that he is not ashamed to share his conversion with others.

As Donald Campbell quips - The introduction is actually a conclusion!



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